Acts of Pilate

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The Acts of Pilate (Latin Acta Pilati Greek Πράξεις Πιλάτου) is a book of the New Testament Pseudepigrapha^[1]. Its date is uncertain. The text is found in the Gospel of Nicodemus, with additional material. It has gone through many revisions and renamings.

1 Manuscript history
2 Core texts
3 Critical reception
4 External links
5 References

[edit] Manuscript history

The oldest sections of the book appear first in Greek. The text contains multiple parts, which are uneven in style and would seem to be by different hands. The oldest section -- the Report of Pilate to the Emperor Claudius, inserted as an appendix -- may have been composed in the late 2nd century, but most of the "Acts" were written later. The Acts of Pilate does not purport to have been written by Pilate, but instead claims to have been derived from the official acts preserved in the praetorium at Jerusalem. An alleged "Hebrew" original is pseudepigraphically attributed to Nicodemus, hence the title Gospel of Nicodemus that the text gained in the Middle Ages. It had a considerable effect on medieval popular Christianity, an effect that it carries in some quarters still. Its popularity is attested by the number of languages in which it exists, each in several manuscript traditions, or "editions."

[edit] Core texts

The main body of Acta Pilati is in two sections, with an appendix, Descensus ad Infernos—the Harrowing of Hell—that does not exist in the Greek texts, and is a later addition to the Latin versions. The first (chapters i–xi) contains the trial of Jesus based upon Luke 23. The second part (xii–xvi) regards the Resurrection. In it, Leucius and Charinus, the two souls raised from the dead after the Crucifixion, relate to the Sanhedrin the circumstances of the descent of Christ to Limbo. A literature of miracle-tale Romance developed around a conflated "Leucius Charinus" as an author of further texts. The Harrowing of Hell episode depicts St Dismas accompanying Christ in Hell, and the deliverance of the righteous Old Testament patriarchs.

An appended text purports to be a written report made by Pontius Pilate to Claudius, containing an anti-Semitic description of the crucifixion, as well as an account of the resurrection of Jesus; both are presented as if in an official report [1]. One series of Latin manuscripts includes as an appendix or continuation, the episode Cura Sanitatis Tiberii ("The Cure of Tiberius"), the oldest form of the Veronica legend, according to the Catholic Encyclopedia, in which Emperor Tiberius is cured of his malady. Compare the legend of the Image of Edessa.

[edit] Critical reception

The well-informed Church historian Eusebius of Caesarea (writing c. 325), although he mentions an Acta Pilati referred to by Justin and Tertullian and other non-canonical Acts, shows no acquaintance with this work. "We are forced to admit that is of later origin, and scholars agree in assigning it to the middle of the fourth century" (Catholic Encyclopedia). Epiphanius refers to an Acta Pilati (c. 376), but the extant Greek texts show evidence of later editing.

Though the Acta Pilati purports to be a report by Pontius Pilate containing evidence of Jesus Christ's messiahship and godhead, there is no record in early Christian lore of Pilate's conversion to Christianity. It seems unlikely that the work was ever meant to have been taken seriously by Christians; instead, its purpose was to offer further conjectural details about the life of Christ as a pious entertainment, part of a larger body of Pilate literature.

Justin the Martyr—The First and Second Apology of Justin Chapter 35—"And that these things did happen, you can ascertain from the Acts of Pontius Pilate."

The Apology letters were written and addressed by name to the Roman Emperor Pius and the Roman Governor Urbicus. All three of these men lived between 138–161 AD.